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1922年的非基督教思潮是一次以民族主义话语作为主要运作方式的运动,展现出民族主义在历史语境中的复杂面相。民族主义话语使得本不确定的民族国家,显得确定无疑;它在危机中产生,因而充满紧迫感,并以此拒绝反思;它是人以共同体形式对求生意志的表达,是必需性暴力的延伸。类民族主义话语以强烈的民族主义色彩为科学主义、共产主义话语提供了支持,转换篡改了自由主义话语。梁启超、蔡元培、陈独秀、周作人、吴虞等知识分子在宗教民族问题上出现分歧和争论,类民族主义话语促成了20年代历史语境下,时势权力与政治权力的重新分配。《学衡》文章以民族立场发言,在珍视本民族宗教文化的同时,对外来文化持同情之理解,并对非教运动的消极影响提出批评,展现出文化民族主义(文化保守主义)在国族问题上的务实品格、宽容态度、批判精神,提示出国族建构的另一种极具价值的路径和可能。
The non-Christian thought of 1922 is a movement that takes the nationalist discourse as the main mode of operation and shows the complicated face of nationalism in the historical context. The nationalist discourse makes the uncertain nation-state clear; it is created in a crisis and therefore full of urgency, and thus rejects reflection; it is an expression of the will of the people seeking to live in community and is an extension of the necessary sexual violence . Such nationalist discourse provided strong support for scientific and communist discourse in the form of strong nationalism, which altered and tampered with liberal discourse. Differences and disputes arose between intellectuals such as Liang Qichao, Cai Yuanpei, Chen Duxiu, Zhou Zuoren and Wu Yu on religious ethnic issues. Such nationalist discourse contributed to the redistribution of current power and political power in the historical context of the 1920s. While studying on the ethno-religious culture, the article “Xueheng” emphasizes the understanding of foreign cultures and expresses its criticism of the negative influence of non-religious movements. It shows that cultural nationalism (cultural conservatism) Pragmatism, tolerance and criticism on the issues of ethnic groups suggest another extremely valuable path and possibility for national construction.